Stone remarked: This letter, you see, proposes that we shall find some way, if possible, by which our complaints may be spread before the people. We find men and women in our conventions, earnest and thoughtful, who are not drawn by mere curiosity, but from a conscious want of just such a movement as this. They go away and carry to their villages and hamlets the ideas they have gathered here; and it is a cause for thankfulness to God that so many go away to repeat what they have heard. But we have wanted the documents to scatter among the people, as the Tract Society scatters its sheets. And now Mr. Higginson proposes that we have these essays.
The President of Oberlin College, Rev. Asa Mahan, was present during all the sessions of the Convention, and took part in the debates. On the subject of the Seneca Falls Declaration, he said:
I can only judge of the effect of anything upon the public mind, by its effect upon my own. It has been suggested that that Declaration is a parody. Now you can not present a parody, without getting up a laugh; and wherever it goes, it will never be seriously considered. If a declaration is to be made, it should be one that will be seriously considered by the public. I would suggest that the Declaration of this Convention be entirely independent of the other.
I have a remark to make upon a sentiment advanced by Mrs. Rose. I have this objection to the Declaration upon which she commented. It is asserted there, that man has created a certain public sentiment, and it is brought as a charge against the male sex. Now I assert, that man never created that sentiment. I say it is a wrong state of society totally, when, if woman shall be degraded, a man committing the same offense shall not be degraded also. There is perfect agreement between us there. But, that Declaration charges that sentiment upon man. Now I assert that it is chargeable upon woman herself; and that as she was first in man's original transgression, she is first here.
Mrs. Rose: I heartily agree that we are both in fault; and yet we are none in fault. I also said, that woman, on account of the position in which she has been placed, by being dependent upon man, by being made to look up to man, is the first to cast out her sister. I know it and deplore it; hence I wish to give her her rights, to secure her dependence upon herself. In regard to that sentiment in the Declaration, our friend said that woman created it. Is woman really the creator of the sentiment? The laws of a country create sentiments. Who make the laws? Does woman? Our law-makers give the popular ideas of morality.
Mr. Barker: And the pulpit.
Mrs. Rose: I ought to have thought of it: not only do the law-makers give woman her ideas of morality, but our pulpit preachers. I beg pardon—no, I do not either—for Antoinette L. Brown is not a priest. Our priests have given us public sentiment called morals, and they have always made or recognized in daily life, distinctions between man and woman. Man, from the time of Adam to the present, has had utmost license, while woman must not commit the slightest degree of "impropriety," as it is termed. Why, even to cut her skirts shorter than the fashion, is considered a moral delinquency, and stigmatized as such by more than one pulpit, directly or indirectly.
You ask me who made this sentiment; and my friend yonder, says woman. She is but the echo of man. Man utters the sentiment, and woman echoes it. As I said before—for I have seen and felt it deeply—she even appears to be quite flattered with her cruel tyrant, for such he has been made to be—she is quite flattered with the destroyer of woman's character—aye, worse than that, the destroyer of woman's self-respect and peace of mind—and when she meets him, she is flattered with his attentions. Why should she not be? He is admitted into Legislative halls, and to all places where men "most do congregate;" why, then, should she not admit him to her parlor? The woman is admitted into no such places; the Church casts her out; and a stigma is cast upon her, for what is called the slightest "impropriety." Prescribed by no true moral law, but by superstition and prejudice, she is cast out not only from public places, but from private homes. And if any woman would take her sister to her heart, and warm her there again by sympathy and kindness, if she would endeavor once more to infuse into her the spark of life and virtue, of morality and peace, she often dare not so far encounter public prejudice as to do it. It requires a courage beyond what woman can now possess, to take the part of the woman against the villain. There are few such among us, and though few, they have stood forward nobly and gloriously. I will not mention names, though it is often a practice to do so; I must, however, mention our sister, Lucretia Mott, who has stood up and taken her fallen sister by the hand, and warmed her at her own heart. But we can not expect every woman to possess that degree of courage.
Abby Kelly Foster: I want to say here that I believe the law is but the writing out of public sentiment, and back of that public sentiment, I contend lies the responsibility. Where shall we find it? "'Tis education forms the common mind." It is allowed that we are what we are educated to be. Now if we can ascertain who has had the education of us, we can ascertain who is responsible for the law, and for public sentiment. Who takes the infant from its cradle and baptizes it "in the name of the Father, Son, and Holy Ghost;" and when that infant comes to childhood, who takes it into Sabbath-schools; who on every Sabbath day, while its mind is "like clay in the hands of the potter," moulds and fashions it as he will; and when that child comes to be a youth, where is he found, one-seventh part of the time; and when he comes to maturer age, does he not leave his plow in the furrow, and his tools in the shop, and one-seventh part of the time go to the place where prayer is wont to be made? On that day no sound is heard but the roll of the carriage wheels to church; all are gathered there, everything worldly is laid aside, all thoughts are given entirely to the Creator; for we are taught that we must not think our own thoughts, but must lay our own wills aside, and come to be moulded and fashioned by the priest. It is "holy time," and we are to give ourselves to be wholly and entirely fashioned and formed by another. That place is a holy place, and when we enter, our eye rests on the "holy of holies;" he within it is a "divine." The "divines" of the thirteenth century, the "divines" of the fifteenth century, and the "divines" of the nineteenth century, are no less "divines." What I say to-day is taken for what it is worth, or perhaps for less than it is worth, because of the prejudice against me; but when he who educates the people speaks, "he speaks as one having authority," and is not to be questioned. He claims, and has his claim allowed, to be specially ordained and specially anointed from God. He stands mid-way between Deity and man, and therefore his word has power.
Aye, not only in middle age does the man come, leaving everything behind him; but, in old age, "leaning on the top of his staff," he finds himself gathered in the place of worship, and though his ear may be dull and heavy, he leans far forward to catch the last words of duty—of duty to God and duty to man. Duty is the professed object of the pulpit, and if it does not teach that, what in Heaven's name does it teach? This anointed man of God speaks of moral duty to God and man. He teaches man from the cradle to the coffin; and when that aged form is gathered within its winding-sheet, it is the pulpit that says, "Dust to dust and ashes to ashes."
It is the pulpit, then, which has the entire ear of the community, one-seventh part of the time. If you say there are exceptions, very well, that proves the rule. If there is one family who do not go to church, it is no matter, its teachings are engendered by those who do go; hence I would say, not only does the pulpit have the ear of the community one-seventh part of the time of childhood, but it has it under circumstances for forming and moulding and fashioning the young mind, as no other educating influence can have it. The pulpit has it, not only under these circumstances; it has it on occasions of marriage, when two hearts are welded into one; on occasions of sickness and death, when all the world beside is shut out, when the mind is most susceptible of impressions from the pulpit, or any other source.
I say, then, that woman is not the author of this sentiment against her fallen sister, and I roll back the assertion on its source. Having the public ear one-seventh part of the time, if the men of the pulpit do not educate the public mind, who does educate it? Millions of dollars are paid for this education, and if they do not educate the public mind in its morals, what, I ask, are we paying our money for? If woman is cast out of society, and man is placed in a position where he is respected, then I charge upon the pulpit that it has been recreant to its duty. If the pulpit should speak out fully and everywhere, upon this subject, would not woman obey it? Are not women under the special leading and direction of their clergymen? You may tell me, that it is woman who forms the mind of the child; but I charge it back